14. For if I pray with a tongue, my spirit prays, but my
mind is without benefit.

15. What then? I will pray with my spirit, I will also pray
with my mind. I will sing psalms with my spirit, I will
also sing psalms with my mind.

Above (1 Cor. 14:1-4) the apostle has shown the superiority of
the gift of prophecy over the gift of tongues on the basis of their use
in exhortation; here he makes the same point on the basis of their
role in prayer. These are the two things for which we use a tongue:
prayer and exhortation.

In connection with this, he does two things: first, he indicates
the need to pray (verse 13), then he shows how the gift of prophecy
is worth more in prayer than the gift of tongues (verse 14).

So he says, first of all: I have explained that the gift of tongues
without the gift of prophecy achieves nothing; therefore, since interpreting is an act of prophecy, which is superior to the gift of
tongues, "anyone who speaks in tongues," speaking things which
are unknown, that is, or strange, or some hidden mysteries, "should
pray" to God "to interpret," that is, to be given the gift of interpretation, 1. "praying that God will open for us the door of speech" (Col.
4:3).

The Gloss takes oret in a different sense. Orare has two meanings : to pray to God, or to urge. So the meaning would be, "Anyone
who speaks in a tongue should speak, that is, urge, in such a way as
to interpret." And the Gloss takes orare in this sense throughout the

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